it is natural to ask first of all: Who was its author? Some of the books
c. He will find it to be of the utmost importance that he consider the various influences which determined more directly the character of the writings under consideration, such as: the original readers, the purpose which the author had in mind, the author's age, his frame of mind, and the special circumstances under which he composed his book.
d. Moreover, he will have to transfer himself mentally into the first century A.D., and into Oriental conditions. He must place himself on the standpoint of the author, and seek to enter into his very soul, until he, as it were, lives his life and thinks his thoughts. This means that he will have to guard carefully against the rather common mistake of transferring the author to the present day and making him speak the language of the twentieth century. If he does not avoid this, the danger exists, as McPheeters expresses it, that "the voice he hears (will) be merely the echo of his own ideas" (Bible Student, Vol. III, No. II). His rule should always be that he, "non ex subjecto, sed ex objecto sensum quaerit."
B. Personal Characteristics of the Author or Speaker
1. WHO IS THE AUTHOR? In the historical interpretation of a book, it is natural to ask first of all: Who was its author? Some of the books of the Bible name their authors; others do not. Hence the query, Who was its author?—even if it is merely considered as a question of a name, is not always easy to answer. But in connection with the historical interpretation of the Bible, the question is far more than that. The mere knowledge of a name does not afford the exegete any material aid. He must seek acquaintance with the author himself: e.g., his character and temperament, his disposition and habitual mode of thought. He should endeavor to penetrate into the secrets of his inner life, in order that he may understand, as far as possible, the motives that control his life, and thus acquire an insight into his thoughts and volitions and actions. It is highly desirable for him to know something about the author's profession, which may have exercised a powerful influence on the man, his manner and his
language. The word of Elliott is very much to the point here: "It is sufficient to name the mariner, the soldier, the merchant, the laborer, the clergyman, and the lawyer, in order to call to mind as many different types of men, each having his habitual tone, his familiar expressions, his peculiar images, his favorite point of viewing every subject—in a word, his special nature."
As the best way to get acquainted with others is to associate with them, so the most effective way to become familiar with an author is to study his writings diligently, and to pay particular attention to all personal touches, and to the incidental remarks that bear on his character and life. He who would know Moses, must study the Pentateuch, particularly the last four books, and notice especially such passages as Ex. 2–4; 16:15–19; 33:11; 34:5–7; Numb. 12:7, 8; Deut. 34:7–11; Acts 7:20–35; and also Heb. 11:23–29. These shed light on the parentage of the Old Testament mediator, his providential deliverance, his educational advantages, and his ardent love for his people in their distress. Moreover, they clearly portray him as a man who, however impulsive and self-assertive he may have been in his youth, learned humility and patience during a long period of waiting; a man hesitant to venture out on a great undertaking, and yet well qualified for leadership; a man of great intellectual attainments, but of a humble character; a man greatly maligned and abused by his own people, yet loving them with an unselfish and ardent love and bearing their reproaches with exemplary patience—a hero of faith.
In order to know Paul, it will be necessary to read his history as it is recorded by Luke, and also his epistles. Special attention should be paid to such passages as Acts 7:58; 8:1–4; 9:1, 2, 22, 26; 26:9; 13:46– 48; Rom. 9:1–3; 1 Cor. 15:9; 2 Cor. 11; 12:1–11; Gal. 1:13–15; 2:11–16; Phil. 1:7, 8, 12–18; 3:5–14; 1 Tim. 1:13–16. In these passages the figure of Paul stands forth as a product, partly of the diaspora and partly of the rabbinical school of Gamaliel, a man thoroughly versed in Jewish literature, having the courage of his convictions; a conscientious persecutor of the Church, but also a truly penitent
convert, willing to confess the error of his way; a loyal servant of Jesus Christ, anxious to spend himself in the service of his Lord; yearning for the salvation of his kinsmen, but also praying and working with indefatigable zeal and with indomitable courage for the saving of the Gentiles; a man quite willing to deny himself that God in Christ might receive all the glory.
An intimate acquaintance with the author of a book will facilitate the proper understanding of his words. It will enable the interpreter to surmise, and, perhaps, to establish conclusively, how the words and expressions were born within the soul of the writer; will illumine certain phrases and sentences in an unexpected way, and make them seem more real as the embodiments of living force. Jeremiah stands before us in the Bible as a sensitive, tender-hearted, and impulsive character, who indeed shrinks from the performance of his duty. This knowledge will aid the interpreter in understanding the tenderness and pathetic beauty that characterizes parts of his writings, and also to appreciate his passionate anger in rebuking the enemy (11:20; 12:3; 15:10 ff; 17:15–18); his complaint that the Lord does not reveal the power of his arm, and his cursing the day of his birth (20:7–18) … The apostle John was evidently by nature an impetuous and vehement character, occasionally swayed by selfish ambition, and so zealous in the work of the Lord that he became severe on those whom he regarded as unfair competitors and enemies of Jesus. But the natural defects of his character were chastened by grace. His love was sanctified, his zeal led in proper channels. He drank deeply at the fountain of life, and reflected more than others on the mysteries of the wonderful life of the Saviour. This explains to a great extent the difference between his Gospel and the Synoptics, and also accounts for the fact that he stresses the necessity of abiding in Christ and of love to Christ and the brethren … In reading the prophecy of Amos, it will be helpful to bear in mind the simple fact that he was a herdsman of Tekoa, which will account for many of his figurative expressions. Ezekiel would hardly have written as he did in chapters 40–48 of his prophecy, if he had not been one of the exilic